Realizing the extent to which the Gentile inclusion in God’s Kingdom was prophesied is obviously a severe, perhaps even a mortal blow to Dispensationalism, insofar as that system depends on an assumption that the Church is a peculiar “not-Gentile, not-Jewish” entity never spoken of in the Old Testament. Obviously, the Tanakh speaks of both Jew and Gentile. However, it also deals an equally severe blow to Supersessionism: If the Gentiles have their own prophetic promises in the Old Testament which not only allude to their salvation but also to their salvation alongside Israel, on what basis can one claim that the entirely Gentile-dominated Church replaces Israel? If my parents said, “Michael, Jonathan, and Joshua will all inherit our property,” in their will, no court in the country would buy any one brother’s claim to be the only heir!
The prophets predicted the redemption of the nations—and even specific nations, such as Egypt and Assyria—alongside and through Israel. Egypt and Assyria do not cease to be Egypt and Assyria, nor do they replace Israel, but they become extensions of the Kingdom of God of which Israel is the center of whom the Lord says, “These are my people and the work of my hands,” but Israel still remains the Holy One’s special inheritance, or possession. That disproves Supercessionism. On the other hand, if the prophets predicted the redemption of the nations, then this challenges the Dispensationalist idea that the Church was not predicted in the Old Testament. In contrast to both of these traditional theologies, the consistent prophecies of Gentile redemption alongside and in addition to Israel are exactly what we would expect to see if the Adoption position that we are setting forth is true.
In practical terms, this means that a Christian should regard every Jew he or she meets–whether or not they accept Yeshua, and whether or not they return that love—as a brother or sister. Sadly, Christian history has largely been the history of the adopted children rejecting and persecuting their siblings. In so doing, the Church has played Cain to the Jewish Abel, Ishmael to Isaac, and Esau to Jacob. If Christians are serious about wanting Jews to meet their King, then Christianity must repent of the theological sins of both past and present, and love Jews as Jews, not merely as potential converts to a Gentile way of life.